I love South Park. I always have. I’ve written a book on South Park called The Zen of South Park, and I’ve written multiple blog posts and papers on South Park, including one on South Park’s treatment of “fat,” which I delivered at 2010’s Popular Culture of America conference.

But last night, South Park outdid themselves in an episode called TMI.

For those of you who might be squeamish or know that South Park regularly offends you, I encourage you to stop reading, or at least say beep! wherever you see language that offends you.

Weight Measurements in School! Might as Well Measure Penis Size!

In this episode, the school posts the fourth grade boys’ growth chart, which angers Eric Cartman, a fat child (you’ll see why that’s relevant shortly) because he believes that they have posted the length of all the boys penises – and his is the smallest.

When the boys decide to remeasure and post their real penis lengths – not the school’s botched measurements – Cartman learns that the numbers represented the boys’ height differential from the previous year, not their penis lengths. Due to his anger management problem and inability to think when he’s mad, Cartman is sent to therapy. To test what sets him off, the doctor immediately starts calling him fat and making fun of his size and weight – in case we weren’t already aware of what this was about.

In the meantime, made aware of this public penis measuring, Randy Marsh, a local father, goes to school to explain to the children how a penis should really be measured, presenting them with a complicated formula detailing a variety of related penile measurements. It’s convoluted and ridiculous and reminds one of how BMI is calculated.

When the Surgeon General presents her own way of measuring penis size – seemingly just as silly – making Randy’s penis seem smaller, Randy is outraged. He, in turn, is sentenced to anger management, where Cartman’s therapist starts to recognize the relationship between penis size and anger issues. That is, people emphasize penis size and that makes people with small penises angry.

A Tea Party-like group rises out of these angry people who hate the government’s inadequate understanding of penis size, making numerous and outrageous demands. In response the Surgeon General declares TMI flawless science that cannot be changed yet lowers the length a penis needs to be to make it above average.

What the Penis Size!?

You may have read that and thought to yourself, what the hell is Jay talking about? Why does he keep talking about angry people and their penises? You might be thinking that even if you are familiar with BMI and the government’s ridiculous means of measuring people’s weights, its involvement in school weight-based programs, and the unjust discrimination fat people face every day for being different under an arbitrary standard – and even if you get really angry about these things.

For however muddled this episode was and however haphazardly I summarized it, South Park just laid down a scathing indictment of the ridiculousness of Body Mass Index, or BMI, the government’s absurdity at propagating and changing elements of BMI to suit its own agenda, and the inanity of government-based programs that isolates fat children and sanction discrimination against them.

I always knew that South Park had a knack like no other satire for seeing through bull crap, but I always worried that when it really counted – like the ability to see that our weight-based obsessions were ridiculous and had gone way too far – South Park would let me down.

But they didn’t.

They saw this nonsense for what it is – bologna . . . bologna that our government wants to ban from school lunches and prevent fat people from eating so that we can all be so pretty again! No wait, that’s b.s., too.

I encourage everyone to seek out this episode on Comedy Central and use it as a means of reaching friends and family with whom you’ve argued about your own ability to be happy and fat and left alone just the way you are. And, of course, the silliness of the BMI scale.

Did you see the episode? What did you think? Want to learn more about unjust weight-based discrimination? Then check out, More of Me to Love.

I know it’s been a while since I’ve put these posters up – or posted at all – but in my hiatus my father has become bunny obsessed. He has three and blogs about them and how to care for them at http://bunyaboy.blogspot.com.

I’m very intrigued by the opening line to this sura, which says that mankind was created out of one living entity. The reason is that the latter part of the sentence makes sense: out of two (a man and woman or Adam and Eve), mankind came. Makes sense. However, the earlier part of the sentence only makes sense if I apply Genesis 2-3, the story in which God creates Eve out of Adam (his rib). That isn’t being said here, but is there an alternative Quranic version of creation in which the first woman comes from the first man? Or am I missing this entirely? Also, by way of biblical reference, there are two humanity creation stories, the aforementioned, and the one in Genesis 1, in which God creates man and woman at the same time.

I also like that it is God who provides the order for civilization, which is to say that from God we claim human rights. As philosophically relevant as that is, I feel like it had particular relevance in the early umma when people were still accustomed to tribal rule and loyalty, and order amongst more than internal tribal entities was only possible by ascribing to something higher – namely, God.

2: A familiar Quranic trope: respect and protect the orphan. God’s going to know if you engage in any funny business related to the orphans’ accounting.

There’s always a great deal of concern in “modern” Western society that polygamy is all about male domination and pleasure and that nothing governs the institution, but here’s one of those lines that tells us that it’s being meditated on. That is, take more than one wife if you want, but treat them all equally – and if you don’t think you can, keep it to one.

Now, if Big Love has taught us anything, it’s the difficulty of truly treating multiple women equally, and personally, I think one’s enough of a handfull – I couldn’t imagine a second. However, some people, I think, like this way of life, and though it’s not for me (or most), I think that if all parties agreed, it’s something that’s worth trying.

That said, I was watching (I know, horror of horrors), True Life on MTV (not my choice – I was staying with friends and apparently it was tevoed quite thoroughly), and the episode we watched was about polyamorous relationships. Now, if you are willing to put your polyamorous relationship on MTV for the rest of us to watch, then I contend that you are not mature enough to have one, but at the same time, at least these unmarried polyamorous relationships can happen, and if equality proves impossible (or even too difficult, which it often does), the participants can split up and no harm no foul. That, however, is most unlike the conventionally religious take on polygamy. I can hardly pass judgment on something I have difficulty imagining, but I just feel like it’s so fraught with difficulty and that a lot of people end up stuck in a situation which perhaps is far from ideal for them. Thoughts?

The placement of these ideas makes sense, as this is a sura on women and addressing these issues as they are for women is important. But the addressee is definitely men, it seems. In what ways to women conventionally listen to the Quran, if at all? Is the Quran addressed in specific places at women and not men?

Am I reading verse 7 right? Are both women and men and allowed to inherit? If so, that’s awesome, and quite unusual at this time.

Please share your thoughts on these verses and comment and critique what I’ve said. And accept my apologies for my negligence in replying to comments on past posts. I wrote them down in a doc while I was flying and I’m not sure if they made it back or if I posted them or what. I’ll be more conscientious from here forward.

Al-Nesaa’ 1-10

1. O MANKIND! Be conscious of your Sustainer, who has created you out of one living entity, and out of it created its mate, and out of the two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties of kinship. Verily, God is ever watchful over you! 2. Hence, render unto the orphans their possessions, and do not substitute bad things [of your own] for the good things [that belong to them], and do not consume their possessions together with your own: this, verily, is a great crime. 3. And if you have reason to fear that you might not act equitably towards orphans, then marry from among [other] women such as are lawful to you – [even] two, or three, or four: but if you have reason to fear that you might not be able to treat them with equal fairness, then [only] one – or [from among] those whom you rightfully possess. This will make it more likely that you will not deviate from the right course. 4. And give unto women their marriage portions in the spirit of a gift; but if they, of their own accord, give up unto you aught thereof, then enjoy it with pleasure and good cheer. 5. And do not entrust to those who are weak of judgment the possessions which God has placed in your charge for [their] support; but let them have their sustenance therefrom, and clothe them, and speak unto them in a kindly way. 6. And test the orphans [in your charge] until they reach a marriage able age; then, if you find them to be mature of mind, hand over to them their possessions; and do not consume them by wasteful spending, and in haste, ere they grow up. And let him who is rich abstain entirely [from his ward’s property]; and let him who is poor partake thereof in a fair manner. And when you hand over to them their possessions, let there be witnesses on their behalf – although none can take count as God does. 7. MEN SHALL have a share in what parents and kinsfolk leave behind, and women shall have a share in what parents and kinsfolk leave behind, whether it be little or much – a share ordained [by God]. 8. And when [other] near of kin and orphans and needy persons are present at the distribution [of inheritance], give them something thereof for their sustenance, and speak unto them in a kindly way. 9. And let them stand in awe [of God], those [legal heirs] – who, if they [themselves] had to leave behind weak offspring, would feel fear on their account – and let them remain conscious of God, and let them speak [to the poor] in a just manner. 10. Behold, those who sinfully devour the possessions of orphans but fill their bellies with fire: for [in the life to come] they will have to endure a blazing flame!

The opening verse here is very philosophical in its nature, insinuating that written all throughout nature is evidence of God – we only have to know what we’re looking at. That is to say, everything comes from God and the reason there is so much harmony in nature and things are designed as they are is because it is all divinely planned.

A few examples regarding the absurd construction of natural things often pop into my head when people talk about how perfect nature is, but setting these things aside, nature certainly is wondrous and the argument of God being behind its design is a most necessary one religiously for a great many people.

The terminology here makes me want to confirm, though: does Islam believe in creation ex nihilo? Islam has a strong philosophical tradition, and much of that philosophy champions the notion that the cosmos are eternal. What is the traditional Islamic line about that notion?

The Conclusion of Al’-Imran

Verse 195 holds quite a promise and a reassurance for the downtrodden. The notion of suffering in God’s name is one I associate generally with Christianity, as it is a religion focused almost obsessively on suffering. This is not a focus of Islam, or at least I haven’t found that to be so, but it makes sense that God would promise those who do happen to suffer for righteous reasons a stake in the afterlife. “Efface their bad deeds” sounds like “sin forgiveness,” another concept I associate with Christianity.

Pointing out these similarities is not meant to undermine what is written here by applying a syncretistic bend to it, but merely to say that it is rather logical that these religions born of the same impetus (people who needed more than they were getting) and of the same God are to emphasize these inherently humane notions: all will be okay for those who are good yet suffer. When we think, why do bad things happen to good people, the Quran replies, God straightens it all out in the end.

My thoughts incline towards the fact that these are the concluding verses of Al’-Imran. Why? Are they a warning to the new Muslim community not to ultimately misinterpret this revelation as the religions before it misinterpreted theirs’? Verse 199 certainly seems to champion this notion as it provides the other side of this coin: that there are those of earlier revelations who have remained true to said religions and who deserve the same recompense as Muslims in the hereafter.

Please add what you can to our understanding of these final verses of Al’-Imran!

Al’-Imran 190-200

190. Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight, 191. [and] who remember God when they stand, and when they sit, and when they lie down to sleep, and [thus] reflect on the creation of the heavens and the earth: “O our Sustainer! Thou hast not created [aught of] this without meaning and purpose. Limitless art Thou in Thy glory! Keep us safe, then, from suffering through fire! 192. “O our Sustainer! Whomsoever Thou shalt commit to the fire, him, verily, wilt Thou have brought to disgrace [in this world]; and such evildoers will have none to succor them. 193. “O our Sustainer! Behold, we heard a voice call [us] unto faith, `Believe in your Sustainer!’ – and so we came to believe. O our Sustainer! Forgive us, then, our sins, and efface our bad deeds; and let us die the death of the truly virtuous! 194. “And, O our Sustainer, grant us that which Thou hast promised us through Thy apostles, and disgrace us not on Resurrection Day! Verily, Thou never failest to fulfill Thy promise!” 195. And thus does their Sustainer answer their prayer: “I shall not lose sight of the labour of any of you who labors [in My way], be it man or woman: each of you is an issue of the other. Hence, as for those who forsake the domain of evil, and are driven from their homelands, and suffer hurt in My cause, and fight [for it], and are slain – I shall most certainly efface their bad deeds, and shall most certainly bring them into gardens through which running waters flow, as a reward from God: for with God is the most beauteous of rewards.” 196. LET IT NOT deceive thee that those who are bent on denying the truth seem to be able to do as they please on earth: 197. it is [but] a brief enjoyment, with hell thereafter as their goal – and how vile a resting-place! – 198. whereas those who remain conscious of their Sustainer shall have gardens through which running waters flow, therein to abide: a ready welcome from God. And that which is with God is best for the truly virtuous. 199. And, behold, among the followers of earlier revelation there are indeed such as [truly] believe in God, and in that which has been bestowed from on high upon you as well as in that which has been bestowed upon them. Standing in awe of God, they do not barter away God’s messages for a trifling gain. They shall have their reward with their Sustainer – for, behold, God is swift in reckoning! 200. O you who have attained to faith! Be patient in adversity, and vie in patience with one another, and be ever ready [to do what is right], and remain conscious of God, so that you might attain to a happy state!

Nature Ex Nihilo
The opening verse here is very philosophical in its nature, insinuating that written all throughout nature is evidence of God – we only have to know what we’re looking at. That is to say, everything comes from God and the reason there is so much harmony in nature and things are designed as they are is because it is all divinely planned.
A few examples regarding the absurd construction of natural things often pop into my head when people talk about how perfect nature is, but setting these things aside, nature certainly is wondrous and the argument of God being behind its design is a most necessary one religiously for a great many people.
The terminology here makes me want to confirm, though: does Islam believe in creation ex nihilo? Islam has a strong philosophical tradition, and much of that philosophy champions the notion that the cosmos are eternal. What is the traditional Islamic line about that notion?
The Conclusion of Al’-Imran
Verse 195 holds quite a promise and a reassurance for the downtrodden. The notion of suffering in God’s name is one I associate generally with Christianity, as it is a religion focused almost obsessively on suffering. This is not a focus of Islam, or at least I haven’t found that to be so, but it makes sense that God would promise those who do happen to suffer for righteous reasons a stake in the afterlife. “Efface their bad deeds” sounds like “sin forgiveness,” another concept I associate with Christianity.
Pointing out these similarities is not meant to undermine what is written here by applying a syncretistic bend to it, but merely to say that it is rather logical that these religions born of the same impetus (people who needed more than they were getting) and of the same God are to emphasize these inherently humane notions: all will be okay for those who are good yet suffer. When we think, why do bad things happen to good people, the Quran replies, God straightens it all out in the end.
My thoughts incline towards the fact that these are the concluding verses of Al’-Imran. Why? Are they a warning to the new Muslim community not to ultimately misinterpret this revelation as the religions before it misinterpreted theirs’? Verse 199 certainly seems to champion this notion as it provides the other side of this coin: that there are those of earlier revelations who have remained true to said religions and who deserve the same recompense as Muslims in the hereafter.
Please add what you can to our understanding of these final verses of Al’-Imran! Al’-Imran 190-200
190. Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight, 191. [and] who remember God when they stand, and when they sit, and when they lie down to sleep, and [thus] reflect on the creation of the heavens and the earth: “O our Sustainer! Thou hast not created [aught of] this without meaning and purpose. Limitless art Thou in Thy glory! Keep us safe, then, from suffering through fire! 192. “O our Sustainer! Whomsoever Thou shalt commit to the fire, him, verily, wilt Thou have brought to disgrace [in this world]; and such evildoers will have none to succor them. 193. “O our Sustainer! Behold, we heard a voice call [us] unto faith, `Believe in your Sustainer!’ – and so we came to believe. O our Sustainer! Forgive us, then, our sins, and efface our bad deeds; and let us die the death of the truly virtuous! 194. “And, O our Sustainer, grant us that which Thou hast promised us through Thy apostles, and disgrace us not on Resurrection Day! Verily, Thou never failest to fulfill Thy promise!” 195. And thus does their Sustainer answer their prayer: “I shall not lose sight of the labour of any of you who labors [in My way], be it man or woman: each of you is an issue of the other. Hence, as for those who forsake the domain of evil, and are driven from their homelands, and suffer hurt in My cause, and fight [for it], and are slain – I shall most certainly efface their bad deeds, and shall most certainly bring them into gardens through which running waters flow, as a reward from God: for with God is the most beauteous of rewards.” 196. LET IT NOT deceive thee that those who are bent on denying the truth seem to be able to do as they please on earth: 197. it is [but] a brief enjoyment, with hell thereafter as their goal – and how vile a resting-place! – 198. whereas those who remain conscious of their Sustainer shall have gardens through which running waters flow, therein to abide: a ready welcome from God. And that which is with God is best for the truly virtuous. 199. And, behold, among the followers of earlier revelation there are indeed such as [truly] believe in God, and in that which has been bestowed from on high upon you as well as in that which has been bestowed upon them. Standing in awe of God, they do not barter away God’s messages for a trifling gain. They shall have their reward with their Sustainer – for, behold, God is swift in reckoning! 200. O you who have attained to faith! Be patient in adversity, and vie in patience with one another, and be ever ready [to do what is right], and remain conscious of God, so that you might attain to a happy state!